Reviews Of Diffeent Books

Author(s): J W De Jong
Publisher: J W De Jong

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REVIEWS
to be like a succession of these five wisdoms" (p. 64). II.9,7: rahasyam paramam vaksye; śrnu devi varänane / bhavasya sodhanam ramyam avikalpasiddhidayakam //. Snellgrove translates: "Now listen, fair-faced Goddess, and I will tell you the profoundest secret of the beauteous purifier of existence, who bestows that perfection that is free from all relative thought." Willemen translates: "Further, in our explanation purity is supreme - the most excellent secret" (p. 116), but the meaning is as follows: "Further, that which is to be explained is the pure, supreme and most excellent secret".
It is not surprising that in the interpretation of the Chinese version of the Hevajratantra there may be different opinions as to the exact rendering of some passages. However, only in very few cases does Willemen's translation seem to be incorrect. His work is an important and very welcome contribution to the study of Chinese versions of anùttarayoga texts. Particularly welcome are the Chinese-Sanskrit Glossary (pp. 135-184) and the list of Chinese transliterations of Sanskrit syllables in mantras (pp. 185-193) which will be very helpful in the study of other Chinese versions of tantric texts. It is difficult to share Willemen's admiration for Dharmapala's philological abilities, but he has convincingly shown that it will be necessary to pay more attention to the Chinese versions of anuttarayoga texts.
NOTES
1 For more information on the work of Acker and other scholars in the University of Gent see Redy Smet and K. Watanabe, "Indology and Buddhist Studies in Gent University, Belgium" (in Japanese), Annual for the Institute for Comprehensive Studies of Buddhism Taisho University 4 (1982), pp. 258-249. 2 IIJ 4 (1960), p. 200. 3 IIT 4 (1960), p. 202. 4 IIJ 4 (1960), p. 202. 5 Snellgrove's translation is wrong, cf. IIJ 4 (1960), p. 201.
Inklusivismus. Eine indische Denkform. Herausgegeben von Gerhard Oberhammer (Publications of the de Nobili Research Library, Occasional Papers 2). Wien, 1983. 113 pp.
The term "inclusivism" was used by Paul Hacker to indicate a way of thinking which claims for, and thus includes in, one's own religion what really belongs to an alien sect (cf. pp. 35). Gerhard Oberhammer publishes the text of a lecture delivered in 1977 by Paul Hacker in Hamburg and Vienna ("Inklusivismus", pp. 11-28). Hacker writes: "Inklusivismus ist ein Begriff, den ich zur Beschreibung von Daten aus demjenigen Bereich benutze, den wir indische Religionen und speziell indische Religionsphilosophie nennen. Inklusivismus bedeutet, dass man erklärt, eine zentrale Vorstellung einer fremden religiösen oder weltanschaulichen Gruppe sei identisch mit dieser oder jener zentralen Vorstellung der Gruppe, zu der man selber gehört. Meistens gehört zum Inklusivismus ausgesprochen oder unausgesprochen die Behauptung, dass das Fremde, das mit dem Eigenen als identisch erklärt wird, in irgendeiner Weise ihm untergeordnet oder unterlegen sei. Ferner wird ein-Beweis dafür, dass das Fremde mit dem Eigenen identisch sei, meist nicht unternommen" (p. 12).
In his lecture, Hacker quotes examples of inclusivism from the Upanisads, the Bhagavadgita, the Puranas, and Neo-Hindu thinkers. According to Hacker, in all these cases inclusivism implied that one group feels itself weaker than another group. He points to feelings of inferiority in Radhakrishnan, and remarks: "... was wir für die Vergangenheit nur wahrscheinlich machen können, ist in der Gegenwart dokumentarisch gesichert, Der Inklusivismus wächst auf dem
Indo-Iranian Journal 29 (1986)